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@ -59,7 +59,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
1:15 j033 rc://*/ta/man/translate/translate-tense וְ⁠נָתַתָּ֥ה לִ֖⁠י 1 Aksah is using a verb form that could either indicate what a person ought to do or what a person is going to do. This could mean: (1) that since the land Caleb gave Aksah and Othniel was dry, he also ought to give them some land with springs of water. Alternate translation: “you should also give me” (2) that Aksah is answering Caleb’s question and this is implicitly her request. Alternate translation: “my request is that you will also give me”
1:15 j034 rc://*/ta/man/translate/figs-metonymy גֻּלֹּ֣ת מָ֑יִם & אֵ֚ת גֻּלֹּ֣ת עִלִּ֔ית וְ⁠אֵ֖ת גֻּלֹּ֥ת תַּחְתִּֽית 1 Aksah and the author are using these expressions to mean by association the land on which these **springs** were located. Alternate translation: “some land that has springs of waters … some land in that area where there were upper springs and lower springs”
1:15 j035 rc://*/ta/man/translate/figs-explicitinfo גֻּלֹּ֣ת מָ֑יִם 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “springs” or “land on which there are springs”
1:16 j036 rc://*/ta/man/translate/writing-background וּ⁠בְנֵ֣י קֵינִי֩ 1 The author is using the word translated as **Now** to introduce further background information that is not part of the main narrative. In your translation, introduce this information in a way that would be natural in your own language and culture.
1:16 j036 rc://*/ta/man/translate/writing-background וּ⁠בְנֵ֣י קֵינִי֩ 1 The author is introducing some further background information that is not part of the main narrative. In your translation, introduce this information in a way that would be natural in your own language and culture.
1:16 j037 rc://*/ta/man/translate/figs-metaphor וּ⁠בְנֵ֣י 1 Since the actual sons of the man whom the author is describing here would have been in the same generation as Moses, the term **sons** could be intended literally. However, since those sons would have had three or even four generations of descendants by this time, the term may also be meant to include them. Alternate translation: “Now the descendants of”
1:16 fqe9 rc://*/ta/man/translate/translate-names קֵינִי֩ 1 The word **Kenite** is the name of a people group. Since the author has a specific **Kenite** in mind, your language might use a demonstrative pronoun here. Alternate translation: “that Kenite” or “that man from the Kenite people group”
1:16 x6ei rc://*/ta/man/translate/translate-kinship חֹתֵ֨ן מֹשֶׁ֜ה 1 Your language may have its own term or expression for this relationship. Alternate translation: “the father of Moses’ wife”
@ -113,7 +113,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
1:35 cw8t rc://*/ta/man/translate/translate-names בְּ⁠אַיָּל֖וֹן וּ⁠בְ⁠שַֽׁעַלְבִ֑ים 1 The words **Aijalon** and **Shaalbim** are the names of cities.
1:35 x276 rc://*/ta/man/translate/figs-idiom וַ⁠תִּכְבַּד֙ יַ֣ד בֵּית־יוֹסֵ֔ף 1 Saying that the **hand** of a person or group **became heavy** means that the person or group became strong. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but the house of Joseph became strong”
1:35 uvw1 rc://*/ta/man/translate/figs-metaphor בֵּית־יוֹסֵ֔ף 1 See how you translated the phrase **the house of Joseph** in [1:22](../01/22.md). Alternate translation: “the descendants of Joseph”
1:36 j061 rc://*/ta/man/translate/writing-background וּ⁠גְבוּל֙ הָ⁠אֱמֹרִ֔י 1 The author is using the word translated as **Now** to introduce background information that is not part of the main story. In your translation, introduce this information in a way that would be natural in your own language and culture.
1:36 j061 rc://*/ta/man/translate/writing-background וּ⁠גְבוּל֙ הָ⁠אֱמֹרִ֔י 1 The author is introducing background information that is not part of the main story. In your translation, introduce this information in a way that would be natural in your own language and culture.
1:36 g7nx rc://*/ta/man/translate/translate-transliterate מִֽ⁠מַּעֲלֵ֖ה עַקְרַבִּ֑ים 1 **Akrabbim** is a Hebrew word that the ULT has spelled out using English letters so that readers will know how it sounds. The word means “scorpions” in Hebrew, and here it is the name of a place. The word translated as **ascent** may be part of this name. In your translation you could spell this name the way it sounds in your language, or you could express its meaning as a name. Alternate translation: “was from Scorpion Pass”
1:36 qr2w rc://*/ta/man/translate/translate-names מֵ⁠הַ⁠סֶּ֖לַע 1 The word translated as **cliff** could be the name of a place. Alternate translation: “from Sela”
2:intro mf6a 0 # Judges 2 General Notes\n\n## Structure and Formatting\n- Verses 1–5: The angel of Yahweh appears to the Israelites at Bokim\n- Verses 6–10: Review: the Israelites worshiped and obeyed Yahweh during the lifetimes of Joshua and the elders\n- Verses 11–23: The Israelites disobeyed Yahweh and worshiped other gods afterwards, so Yahweh let other nations conquer them\n\n## Religious and Cultural Concepts in This Chapter\n\n### Joshua reappears in the story after it tells how he died\n\nIn Judges 2:6–9, the author repeats Joshua 24:28-31 to remind readers how the people of Israel served Yahweh faithfully when they first arrived in the land of Canaan. This is background information. After these verses, the main story of the book of Judges begins. It is about how the Israelites then worshiped other gods, but Yahweh repeatedly brought them back to himself and delivered them from their enemies when they repented. It may seem strange for the book to speak of Joshua doing something, since it begins “after the death of Joshua.” So you can translate this in a way that shows that the author is providing background information by describing something that happened in the past. See the note at 2:6 for a specific suggestion.\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor\n\nIn this chapter, the author uses the word “fathers” several times to mean “ancestors.” He is not speaking of the immediate male parents of the Israelites, but of the generations who lived before them. If it would be clearer in your language, you could state the meaning plainly. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Symbolic action\n\nIn this chapter, the author speaks of the Israelites bowing down to idols that represented foreign gods. This was a symbolic action that constituted a public act of worship, so it represented a definitive expression of allegiance to those gods. If it would be helpful to your readers, you could explain the significance of this action. When the book says that the Israelites bowed down to foreign gods, you could say, for example, that they “worshiped them by bowing down to them.” (See: [[rc://*/ta/man/translate/figs-symaction]])\n\n\n
@ -192,7 +192,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
2:23 j087 rc://*/ta/man/translate/figs-synecdoche וְ⁠לֹ֥א נְתָנָ֖⁠ם בְּ⁠יַד־יְהוֹשֻֽׁעַ 1 The author is using Joshua to represent the entire army of Israel, which Joshua commanded. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he did not enable the Israelite soldiers under the command of Joshua to conquer them”
3:intro k35h 0 # Judges 3 General Notes\n\n## Structure and Formatting\n- Verses 1–8: The Israelites lived with other nations and worshiped their gods\n- Verses 9–11: God sent Othniel to rescue Israel from Aram\n- Verses 12–30: God sent Ehud to rescue Israel from Moab\n- Verse 31: God sent Shamgar to rescue Israel from the Philistines\n\n## Religious and Cultural Concepts in This Chapter\n\n### Yahweh allowed other nations to conquer Israel\n\nAs [3:5–8](../03/05.md) explains, Israel worshiped idols and false gods. Because of this, Yahweh allowed the nations of Aram and Moab to rule over them. In the period of Judges, when Israel sinned, they were often placed under the rule of a foreign power. However, when the people repented, Yahweh sent judges to deliver them. This chapter describes how Yahweh sent Othniel, Ehud, and Shamgar to rescue Israel from foreign control. (See: [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### The carved images at Gilgal\n\nBiblical scholars are not entirely sure what the “carved images” mentioned in [3:19](../03/19.md) were. They could have been some kind of boundary marker. Some interpreters associate them with the twelve large stones that Joshua set up at Gilgal in Joshua [4:20](../jos/04/20.md). They seem to have been a recognizable landmark of some kind. Once Ehud and the porters reached them, Ehud knew that the porters were back in Israelite territory and could find their way safely back home from there without him. In your translation, you might refer to these as “carved stones” or, as in the UST, “boundary stones.”\n\n### Irony and divine judgment\n\nIn [3:22](../03/22.md), the author uses an expression that could mean that when Ehud stabbed King Eglon in the stomach, Eglon’s bowels discharged from the force and shock of the sword thrust. In [3:24](../03/24.md), Eglon’s servants wait a long time before checking on him, because they think Eglon is relieving himself. This gives Ehud the opportunity to escape. This would be a further instance of irony in the book of Judges, in which the punishment in some way fits the crime.\n\n\n
3:1 j088 rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠אֵ֤לֶּה הַ⁠גּוֹיִם֙ אֲשֶׁ֣ר הִנִּ֣יחַ יְהוָ֔ה לְ⁠נַסּ֥וֹת בָּ֖⁠ם אֶת־יִשְׂרָאֵ֑ל אֵ֚ת כָּל־אֲשֶׁ֣ר לֹֽא־יָדְע֔וּ אֵ֖ת כָּל־מִלְחֲמ֥וֹת כְּנָֽעַן 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Now many of the Israelites had not known any of the wars of Canaan, so Yahweh left some nations for the testing of Israel by them”
3:1 w2is rc://*/ta/man/translate/writing-background וְ⁠אֵ֤לֶּה הַ⁠גּוֹיִם֙ 1 The author is using the word translated as **Now** to introduce background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture.
3:1 w2is rc://*/ta/man/translate/writing-background וְ⁠אֵ֤לֶּה הַ⁠גּוֹיִם֙ 1 The author is introducing background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture.
3:2 j089 rc://*/ta/man/translate/writing-pronouns לֹ֥א יְדָעֽוּ⁠ם 1 This instance of the pronoun **them** refers to the wars against the Canaanites described in the previous verse. It may be helpful to clarify this for your readers. Alternate translation: “had not experienced these wars”
3:3 j090 rc://*/ta/man/translate/figs-genericnoun הַֽ⁠כְּנַעֲנִי֙ וְ⁠הַ⁠צִּ֣ידֹנִ֔י וְ⁠הַ֣⁠חִוִּ֔י 1 The author is not referring to a specific **Canaanite**, **Sidonian**, or **Hivite**. He means the members of those people groups in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “the Canaanites and Sidonians and Hivites”
3:3 upq5 rc://*/ta/man/translate/translate-names מֵ⁠הַר֙ בַּ֣עַל חֶרְמ֔וֹן 1 **Mount Baal Hermon** seems to be another name for the mountain that was also known as Mount Hermon. This is the tallest mountain in Israel. It is at the southern tip of the Lebanon mountain range.
@ -216,7 +216,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
3:10 l4lh rc://*/ta/man/translate/figs-synecdoche וַ⁠יִּתֵּ֤ן יְהוָה֙ בְּ⁠יָד֔⁠וֹ אֶת־כּוּשַׁ֥ן רִשְׁעָתַ֖יִם מֶ֣לֶךְ אֲרָ֑ם 1 The author is speaking of Cushan-Rishathaim to mean that king and his whole army. Alternate translation: “and Yahweh gave him the power to defeat the army of Cushan-Rishathaim, the king of Aram”
3:10 j099 rc://*/ta/man/translate/figs-idiom וַ⁠תָּ֣עָז יָד֔⁠וֹ עַ֖ל כּוּשַׁ֥ן רִשְׁעָתָֽיִם 1 This is a common expression that means that Othniel won the battle against this king because his forces were more powerful. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “So he prevailed against Cushan-Rishathaim”
3:11 svg9 rc://*/ta/man/translate/figs-personification וַ⁠תִּשְׁקֹ֥ט הָ⁠אָ֖רֶץ אַרְבָּעִ֣ים שָׁנָ֑ה 1 The author is speaking as if the **land** on which the Israelites lived were a living thing that **rested** after a foreign occupier was driven away. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “And there were no more wars for 40 years”
3:12 l914 rc://*/ta/man/translate/figs-abstractnouns בְּ⁠עֵינֵ֣י יְהוָ֑ה 1 See how you translated the same expression in [2:11](../02/11.md) and [3:7](../03/07.md). Alternate translation: “what was evil in Yahweh’s judgment”
3:12 l914 rc://*/ta/man/translate/figs-metonymy בְּ⁠עֵינֵ֣י יְהוָ֑ה 1 See how you translated the same expression in [2:11](../02/11.md) and [3:7](../03/07.md). Alternate translation: “what was evil in Yahweh’s judgment”
3:12 j100 rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠יְחַזֵּ֨ק יְהוָ֜ה אֶת־עֶגְל֤וֹן מֶֽלֶךְ־מוֹאָב֙ עַל־יִשְׂרָאֵ֔ל עַ֛ל כִּֽי־עָשׂ֥וּ אֶת־הָ⁠רַ֖ע בְּ⁠עֵינֵ֥י יְהוָֽה 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “So because the Israelites did evil in his eyes, Yahweh strengthened Eglon, the king of Moab, against them”
3:12 s1wn rc://*/ta/man/translate/figs-synecdoche וַ⁠יְחַזֵּ֨ק יְהוָ֜ה אֶת־עֶגְל֤וֹן מֶֽלֶךְ־מוֹאָב֙ עַל־יִשְׂרָאֵ֔ל 1 The author is speaking of **Eglon** to mean that king and his army. Alternate translation: “So Yahweh enabled Eglon to build a strong army to attack Israel”
3:12 z23q rc://*/ta/man/translate/translate-names אֶת־עֶגְל֤וֹן 1 The word **Eglon** is the name of a man.
@ -228,15 +228,16 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
3:15 j102 rc://*/ta/man/translate/figs-synecdoche וַ⁠יִּשְׁלְח֨וּ בְנֵי־יִשְׂרָאֵ֤ל בְּ⁠יָד⁠וֹ֙ מִנְחָ֔ה 1 The author is using the **hand** of Ehud to represent Ehud himself in the act of bringing **tribute** to Israel. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the sons of Israel sent tribute with Ehud”
3:16 j103 rc://*/ta/man/translate/figs-personification וְ⁠לָ֛⁠הּ שְׁנֵ֥י פֵי֖וֹת 1 The author is speaking of Ehud’s **sword** as if it had been a living thing that had a **mouth** and could eat. This is probably a reference to the way a sword cuts into a person as if it were an animal biting him. Since the author speaks of the sword having **two** mouths, in this context the word **mouths** probably refers to the edges of the sword. Alternate translation: “it was double-edged”
3:16 fm5l rc://*/ta/man/translate/translate-bdistance גֹּ֣מֶד אָרְכָּ֑⁠הּ 1 The word translated as **cubit** describes the distance from a typical person’s elbow to the knuckles of his clenched fist. If it would be helpful to your readers, you could express this distance in terms of modern measurements. Alternate translation: “it was about half a meter long” or “it was about eighteen inches long”
3:17 k42d rc://*/ta/man/translate/writing-background וְ⁠עֶגְל֕וֹן\n 1 The author is using the word translated as **Now** to introduce background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture.
3:17 k42d rc://*/ta/man/translate/writing-background וְ⁠עֶגְל֕וֹן\n 1 The author is introducing background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture.
3:18 j104 rc://*/ta/man/translate/writing-pronouns וַ⁠יְשַׁלַּח֙ אֶת־הָ⁠עָ֔ם 1 The pronoun **he** refers to Ehud, not Eglon, in both instances in this verse. It may be helpful to clarify this for your readers. Alternate translation: “that Ehud sent away the people”
3:18 jss1 rc://*/ta/man/translate/writing-newevent וַֽ⁠יְהִי֙ 1 The author is using this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event.
3:19 j105 rc://*/ta/man/translate/writing-pronouns וְ⁠ה֣וּא שָׁ֗ב 1 For emphasis, the author is stating the pronoun **he**, whose meaning is already present in the verb translated as **turned**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **himself**. Alternate translation: “But as for him, he turned back”
3:19 q56y rc://*/ta/man/translate/translate-unknown הַ⁠פְּסִילִים֙ 1 See the General Notes to this chapter for a discussion of what these **carved images** might have been and for some suggestions of how to describe them in your translation.
3:19 j106 rc://*/ta/man/translate/figs-explicit וַ⁠יֹּ֕אמֶר 1 The author is leaving some information implicit that he assumes readers will understand. You could state this information explicitly in your translation if that would be helpful to your readers. Alternate translation: “and he returned to King Eglon. Ehud said to him”
3:19 j107 rc://*/ta/man/translate/figs-abstractnouns דְּבַר־סֵ֥תֶר לִ֛⁠י אֵלֶ֖י⁠ךָ 1 If your language does not use an abstract noun for the idea of **secrecy**, you could express the same idea in another way. Alternate translation, as in the UST: “I have something secret to tell you”
3:19 j108 rc://*/ta/man/translate/writing-pronouns וַ⁠יֹּ֣אמֶר הָ֔ס 1 The pronoun **he** refers to Eglon. This could mean: (1) that he wanted silence in his court, and he specifically wanted everyone except him and Ehud to leave the room so that the court would be silent. Alternate translation: “And King Eglon told his servants, ‘Leave us here alone!’” (2) that he was telling Ehud not to say anything further, since his message was secret, until everyone else left. Alternate translation: “And King Eglon told Ehud, ‘Keep quiet for a moment.’”
3:20 j109 rc://*/ta/man/translate/figs-explicit וְ⁠אֵה֣וּד ׀ בָּ֣א אֵלָ֗י⁠ו וְ⁠הֽוּא־יֹ֠שֵׁב בַּ⁠עֲלִיַּ֨ת הַ⁠מְּקֵרָ֤ה אֲשֶׁר־ל⁠וֹ֙ 1 The author is leaving some information implicit that he assumes readers will understand. You could state this information explicitly in your translation if that would be helpful to your readers. The word **came** could indicate: (1) that Ehud walked up close to Eglon and stood in front of him. Alternate translation: “Then Ehud approached him. Now he was sitting in his upper room of coolness” (2) that Ehud came into the **upper room** where Eglon was sitting. If so, this could mean that Ehud actually sent word to Eglon through his servants that he had a message for him, and Eglon summoned Ehud to come into his room where the two of them could speak privately once all the servants had left. Alternate translation: “Then Ehud entered the upper room of coolness in which the king was sitting”
3:20 j110 rc://*/ta/man/translate/writing-background וְ⁠הֽוּא־יֹ֠שֵׁב 1 The author is using the word translated as **Now** to introduce background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture.
3:20 j110 rc://*/ta/man/translate/writing-background וְ⁠הֽוּא־יֹ֠שֵׁב 1 The author is introducing background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture.
3:20 f67g rc://*/ta/man/translate/translate-unknown בַּ⁠עֲלִיַּ֨ת הַ⁠מְּקֵרָ֤ה אֲשֶׁר־ל⁠וֹ֙ 1 The phrase **upper room of coolness** describes a room in a palace that was designed to give rulers a place to go to escape the heat of summer, which was intense in this climate. Sometimes these were interior rooms on whose walls the sun did not shine, and sometimes they were rooms in a garden within the palace complex. In this case, it seems to have been a room on the roof that was exposed to currents of air, since the author describes it with the term **upper room**. Your language and culture may have an expression to describe such a room. Alternate translation: “in his summer parlor” or “in his cool roof chamber”
3:20 p7ft rc://*/ta/man/translate/translate-symaction וַ⁠יָּ֖קָם 1 King Eglon **arose** as a symbolic action to show respect for **God** and the message he thought God was sending to him through Ehud. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And he stood up respectfully”
3:21 j111 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּתְקָעֶ֖⁠הָ בְּ⁠בִטְנֽ⁠וֹ 1 The pronoun **he** refers to Ehud, and the pronoun **his** refers to Eglon. It may be helpful to clarify this for your readers. Alternate translation: “and Ehud thrust the sword into Eglon’s belly”
@ -256,7 +257,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
3:26 x36q rc://*/ta/man/translate/translate הַ⁠שְּׂעִירָֽתָ⁠ה 1 The word **Seirah** is the name of a city.
3:27 j119 rc://*/ta/man/translate/figs-explicit וַ⁠יִּתְקַ֥ע בַּ⁠שּׁוֹפָ֖ר 1 The author means implicitly that Ehud **blew on the shofar** to summon the Israelites to battle. The UST models one way to indicate this explicitly.
3:27 j120 rc://*/ta/man/translate/translate-unknown בַּ⁠שּׁוֹפָ֖ר 1 A **shofar** is the horn of a ram (a male sheep) that has been made into a musical instrument. If your readers would not be familiar with this, in your translation you could use the name of a similar object that your readers would recognize, or you could use a general expression. Alternate translation: “a loud horn”
3:28 i3vy rc://*/ta/man/translate/writing-background וַ⁠יֹּ֤אמֶר אֲלֵ⁠הֶם֙ רִדְפ֣וּ אַחֲרַ֔⁠י כִּֽי־נָתַ֨ן יְהוָ֧ה אֶת־אֹיְבֵי⁠כֶ֛ם אֶת־מוֹאָ֖ב בְּ⁠יֶדְ⁠כֶ֑ם 1 The author is using the word translated as **Now** to introduce background information that will help readers understand what is happening in the story. In the previous verse, the author described how “the sons of Israel went down with” Ehud “from the hill country.” This sentence explains that they had the courage to do that because Ehud had announced that Yahweh had promised them victory. In your translation, introduce this information in a way that would be natural in your own language and culture.
3:28 i3vy rc://*/ta/man/translate/writing-background וַ⁠יֹּ֤אמֶר אֲלֵ⁠הֶם֙ רִדְפ֣וּ אַחֲרַ֔⁠י כִּֽי־נָתַ֨ן יְהוָ֧ה אֶת־אֹיְבֵי⁠כֶ֛ם אֶת־מוֹאָ֖ב בְּ⁠יֶדְ⁠כֶ֑ם 1 The author is providing background information that will help readers understand what is happening in the story. In the previous verse, the author described how “the sons of Israel went down with” Ehud “from the hill country.” This sentence explains that they had the courage to do that because Ehud had announced that Yahweh had promised them victory. In your translation, introduce this information in a way that would be natural in your own language and culture.
3:28 k9q1 rc://*/ta/man/translate/translate-versebridge 1 You could also create a verse bridge and combine verses 27 and 28 so that the background information comes within the flow of the narrative. It might say something like this: “Now it happened at his coming that he blew on the shofar in the hill country of Ephraim. And he said to them, ‘Follow after me, for Yahweh has given your enemies, Moab, into your hand.’ Then the sons of Israel went down with him from the hill country, and he {was} to the face of them. They captured the fords of the Jordan opposite Moab, and they did not allow anyone to cross over.”
3:28 j121 rc://*/ta/man/translate/figs-yousingular אֶת־אֹיְבֵי⁠כֶ֛ם & בְּ⁠יֶדְ⁠כֶ֑ם 1 The word **your** is plural in these instances because Ehud is addressing the Israelites, so use the plural form in your translation if your language marks that distinction. (Because **your** is plural, it may be more natural in your language to say “hands” rather than **hand**.)
3:28 ax6h rc://*/ta/man/translate/figs-metonymy בְּ⁠יֶדְ⁠כֶ֑ם 1 Here, **hand** represents the power of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “for Yahweh has given you the power to conquer your enemies, Moab”
@ -271,7 +272,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
3:31 j124 rc://*/ta/man/translate/figs-genericnoun בְּ⁠מַלְמַ֖ד הַ⁠בָּקָ֑ר 1 The author is not referring to a specific **ox**. He means oxen in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “with a goad for oxen”
3:31 z3lr rc://*/ta/man/translate/translate-unknown בְּ⁠מַלְמַ֖ד הַ⁠בָּקָ֑ר 1 To make their cattle move, farmers in this culture would poke them with a long tool that had a point at one end. This tool was called a **goad**. If your readers would not be familiar with this object, in your translation you could use the name of a similar object that your readers would recognize, or you could use a general expression. Alternate translation: “with a pole used to urge cattle to move” or “with a pole used to direct cattle”
4:intro pjw5 0 # Judges 4 General Notes\n\n## Structure and Formatting\n\nTo this point, after giving an introduction to the stories of the judges (1:1–3:6), the author has briefly described the work of three judges: Othniel (3:7–11), Ehud (3:12–30), and Shamgar (3:31). In this chapter and the next chapter, he describes at more length the work of another judge, Deborah, and the man she called and helped to lead an Israelite army, Barak.\n\n## Religious and Cultural Concepts in This Chapter\n\n### How had Yahweh already begun to fight Sisera before the Israelites attacked?\n\nIn [4:14](../04/14.md), Deborah tells Barak that it is time to attack Sisera’s forces because Yahweh has already begun to fight against them. It is not clear from this chapter entirely what this means. But readers learn in the next chapter that there was a great storm on the day of this battle. Deborah says in her song (in [5:4](../05/04.md)) that when Yahweh marched out, “dark clouds dripped down water” and “the earth shook” (perhaps a reference to thunder). She speaks in [5:21](../05/21.md) of the Kishon River flooding. The historian Josephus writes of this battle that “as soon as the armies were engaged, there arose a prodigious tempest of hail and rain, which drove in the faces of the Canaanites, and occasioned a total rout of them.” With the rain, hail, and flooding, Sisera’s forces were not able to make use of their chariots. Barak was able to lead his troops down from the relative safety of Mount Tabor onto the plain and destroy Sisera’s army and its chariots.\n\n### “Yahweh will sell Sisera into the hand of a woman”\n\nWhen Deborah tells Barak to raise an army to oppose Sisera, he replies, “If you will go with me, then I will go, but if you will not go with me, I will not go” ([4:8](../04/08.md)). Deborah agrees to go with him, but she also tells him that the credit and honor for killing Sisera will not go to him but to a woman. Interpreters have many different ideas about what this means. One possibility is that Barak was insisting on having visible, tangible assurance of God’s presence and help in the person of Deborah, who was a prophetess. Deborah graciously agreed to accompany Barak and provide this assurance, but at the same time she indicated to him that God’s power was so great that Barak should not have put this condition on his obedience. God would use a woman, who in this culture would not have been a warrior, to kill Sisera. At this time, great honor came from killing an enemy commander, and this honor would not go to Barak but to this woman and ultimately to God, who would arrange the circumstances for it. However, it is not necessary to resolve the meaning of this exchange in order to translate this passage. You can report the conversation between Deborah and Barak naturally in your translation without adding any interpretation.\n\n\n
4:1 aq65 rc://*/ta/man/translate/figs-abstractnouns הָ⁠רַ֖ע בְּ⁠עֵינֵ֣י יְהוָ֑ה 1 See how you translated the same expression in [2:11](../02/11.md). Alternate translation: “what was evil in Yahweh’s judgment”
4:1 aq65 rc://*/ta/man/translate/figs-metonymy הָ⁠רַ֖ע בְּ⁠עֵינֵ֣י יְהוָ֑ה 1 See how you translated the same expression in [2:11](../02/11.md). Alternate translation: “what was evil in Yahweh’s judgment”
4:2 yji4 rc://*/ta/man/translate/figs-metaphor וַ⁠יִּמְכְּרֵ֣⁠ם יְהוָ֗ה בְּ⁠יַד֙ 1 See how you translated the same expression in [2:14](../02/14.md). Alternate translation: “So Yahweh made them subjects of”
4:2 i943 rc://*/ta/man/translate/translate-names יָבִ֣ין & סִֽיסְרָ֔א 1 The words **Jabin** and **Sisera** are the names of men.
4:2 j125 rc://*/ta/man/translate/figs-explicit מֶֽלֶךְ־כְּנַ֔עַן 1 **Canaan** was not a single kingdom; it was an area in which there were many different cities and territories ruled by different kings. The author seems to mean implicitly that Jabin’s rule from Hazor extended over a wide part of the region of Canaan. You could state this information explicitly in your translation if that would be helpful to your readers. Alternate translation: “a king who ruled over much of Canaan”
@ -279,7 +280,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
4:2 j126 rc://*/ta/man/translate/translate-transliterate בַּ⁠חֲרֹ֥שֶׁת הַגּוֹיִֽם 1 The name **Harosheth Haggoyim** means “Woodcutting of the Nations.” Since there were forests in this area, many interpreters believe that Jabin kept prisoners there from the nations he had conquered and forced them to work cutting down trees. In your translation you could spell this the way it sounds in your language, as the ULT and UST do, or you could use a word or phrase from your language that expresses the meaning of all or part of this name. Alternate translation: “in Harosheth of the Nations” or “in Timberland of the Nations”
4:3 j127 rc://*/ta/man/translate/writing-pronouns כִּ֠י תְּשַׁ֨ע מֵא֤וֹת רֶֽכֶב־בַּרְזֶל֙ ל֔⁠וֹ 1 The pronouns **him** and **he** seem to refer to Sisera, since these **chariots** were under his command. Alternate translation: “because Sisera had 900 iron chariots”
4:3 ftq8 rc://*/ta/man/translate/figs-metonymy רֶֽכֶב־בַּרְזֶל֙ 1 See how you translated the same expression in [1:19](../01/19.md). Alternate translation: “chariots fitted out with iron”
4:4 e7xn rc://*/ta/man/translate/writing-participants וּ⁠דְבוֹרָה֙ אִשָּׁ֣ה נְבִיאָ֔ה אֵ֖שֶׁת לַפִּיד֑וֹת הִ֛יא שֹׁפְטָ֥ה אֶת־יִשְׂרָאֵ֖ל בָּ⁠עֵ֥ת הַ⁠הִֽיא 1 The author is using the phrase **a woman** to introduce **Deborah** as a new participant in the story. If your language has its own way of introducing new participants, you can use it here in your translation. Alternate translation: “Now a woman named Deborah was judging Israel at that time. She was a prophetess, and her husband was named Lappidoth”
4:4 e7xn rc://*/ta/man/translate/writing-participants וּ⁠דְבוֹרָה֙ אִשָּׁ֣ה נְבִיאָ֔ה אֵ֖שֶׁת לַפִּיד֑וֹת הִ֛יא שֹׁפְטָ֥ה אֶת־יִשְׂרָאֵ֖ל בָּ⁠עֵ֥ת הַ⁠הִֽיא 1 The author is using the phrase **a woman** to introduce **Deborah** as a new participant in the story. If your language has its own way of introducing new participants, you can use it here in your translation. Alternate translation: “Now a certain woman named Deborah was judging Israel at that time. She was a prophetess, and her husband was named Lappidoth”
4:4 nnu6 rc://*/ta/man/translate/translate-names וּ⁠דְבוֹרָה֙ & לַפִּיד֑וֹת 1 The word **Deborah** is the name of a woman, and the word **Lappidoth** is the name of a man.
4:5 j128 rc://*/ta/man/translate/translate-symaction יוֹשֶׁ֨בֶת 1 In this culture, people in positions of authority such as rulers, teachers, and judges would exercise their authority from a seated position. Deborah **sitting** beneath the tree was therefore a symbolic action that indicated her role as a judge. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “was judging cases”
4:5 uy3x rc://*/ta/man/translate/translate-names תֹּ֜מֶר דְּבוֹרָ֗ה 1 The phrase **the Palm Tree of Deborah** is the name of a tree.
@ -305,7 +306,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
4:10 j234 rc://*/ta/man/translate/figs-metonymy אֶת־זְבוּלֻ֤ן וְ⁠אֶת־נַפְתָּלִי֙ 1 The author is using the names **Zebulun** and **Naphtali** by association to mean the fighting men who belonged to those tribes. Alternate translation: “the fighting men from the tribes of Zebulun and Naphtali”
4:10 g69f rc://*/ta/man/translate/translate-numbers עֲשֶׂ֥רֶת אַלְפֵ֖י אִ֑ישׁ 1 See how you translated the same expression in [4:6](../04/06.md). Alternate translation: “a large army of men”
4:10 j142 rc://*/ta/man/translate/figs-metonymy בְּ⁠רַגְלָ֔י⁠ו 1 The author is using the **feet** of Barak by association to represent these **men** walking where Barak had just walked. In other words, they were following him, and this means that he was their military commander. Your language may have a comparable expression that you can use in your translation. Alternate translation: “under his command”
4:11 wq16 rc://*/ta/man/translate/writing-background וְ⁠חֶ֤בֶר הַ⁠קֵּינִי֙ 1 The author is using the word translated as **Now** to introduce background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture.
4:11 wq16 rc://*/ta/man/translate/writing-background וְ⁠חֶ֤בֶר הַ⁠קֵּינִי֙ 1 The author is introducing background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture.
4:11 fty7 rc://*/ta/man/translate/translate-names וְ⁠חֶ֤בֶר & מִ⁠קַּ֔יִן & חֹבָ֖ב & בְּצַעֲנַנִּ֖ים 1 The words **Heber**, **Kain**, and **Hobab** are the names of men, and the word **Zaanannim** is the name of a place.
4:11 aup8 rc://*/ta/man/translate/figs-personification מִ⁠קַּ֔יִן 1 The author is speaking of people group of the Kenites (described in [1:16](../01/16.md)) as if it were an individual person, its ancestor **Kain**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the other Kenites”
4:11 jez1 rc://*/ta/man/translate/translate-kinship חֹתֵ֣ן מֹשֶׁ֑ה 1 See how you translated the same expression in [1:16](../01/16.md). Alternate translation: “the father of Moses’ wife”
@ -339,6 +340,7 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
4:22 j156 rc://*/ta/man/translate/figs-go וַ⁠תֵּצֵ֤א יָעֵל֙ לִ⁠קְרָאת֔⁠וֹ 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “and Jael came out to meet him”
4:22 j157 rc://*/ta/man/translate/figs-idiom סִֽיסְרָא֙ נֹפֵ֣ל מֵ֔ת 1 See how you translated the similar expression in [3:25](../03/25.md). Alternate translation: “and he found Sisera dead”
4:23 j158 rc://*/ta/man/translate/figs-metonymy בַּ⁠יּ֣וֹם הַ⁠ה֔וּא 1 While the battle against Sisera did take place on a specific day, the author may be using the term **day** to refer generally to the whole time when the Israelites gathered an army to oppose the rule of Jabin and fought against his forces. Alternate translation: “at that time”
4:23 dc2j rc://*/ta/man/translate/writing-endofstory וַ⁠יַּכְנַ֤ע אֱלֹהִים֙ בַּ⁠יּ֣וֹם הַ⁠ה֔וּא אֵ֖ת יָבִ֣ין מֶֽלֶךְ־כְּנָ֑עַן לִ⁠פְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל 1 In this verse and the next one, the author is ending this story of Deborah and Barak with a summary of what happened. Your language may have its own way of presenting such a summary at the end of a story.
4:23 xzh1 rc://*/ta/man/translate/figs-synecdoche וַ⁠יַּכְנַ֤ע אֱלֹהִים֙ & אֵ֖ת יָבִ֣ין מֶֽלֶךְ־כְּנָ֑עַן לִ⁠פְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל 1 In one sense, this battle was a direct contest between the power of **God** and the power of **Jabin.** (The next chapter describes how God sent a hailstorm to thwart Sisera’s chariots.) In another sense, the author is speaking of **God** to represent all of the forces on the side of **Israel**, including God, and he is using **Jabin** to represent that king and his army. The UST models one way to represent this second sense.
4:24 j159 rc://*/ta/man/translate/figs-idiom וַ⁠תֵּ֜לֶךְ יַ֤ד בְּנֵֽי־יִשְׂרָאֵל֙ הָל֣וֹךְ וְ⁠קָשָׁ֔ה 1 This combination of **going** and **went** is a common expression that the author is using to mean that a process continued to a certain point. Your language may have a comparable expression that you can use in your translation. Alternate translation: “So the hand of the sons of Israel became more and more severe”
4:24 y25t rc://*/ta/man/translate/figs-metonymy וַ⁠תֵּ֜לֶךְ יַ֤ד בְּנֵֽי־יִשְׂרָאֵל֙ הָל֣וֹךְ וְ⁠קָשָׁ֔ה 1 Here, **hand** represents the power of a person or group. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “So the Israelites became more and more powerful in their opposition to Jabin”
@ -1463,4 +1465,4 @@ front:intro v8pn 0 # Introduction to Judges\n\n## Part 1: General Introductio
21:22 pcc6 You are innocent … not give your daughters to them 0 This refers to the men of Shiloh. They did not voluntarily give their daughters to the Benjamites, and therefore did not break their promise not to do that.
21:23 ng9r the number of wives that they needed 0 This refers to one wife for each of the two hundred Benjamite men who did not receive wives from Jabesh Gilead ([Judges 21:14](../21/14.md)).
21:25 b8xe there was no king in Israel 0 Alternate translation: “Israel did not yet have a king”
21:25 d46g rc://*/ta/man/translate/figs-metaphor what was right in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “what he judged to be right” or “what he considered to be right”
21:25 d46g rc://*/ta/man/translate/figs-metaphor what was right in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “what he judged to be right” or “what he considered to be right”
1 Reference ID Tags SupportReference Quote Occurrence Note
59 1:15 j033 rc://*/ta/man/translate/translate-tense וְ⁠נָתַתָּ֥ה לִ֖⁠י 1 Aksah is using a verb form that could either indicate what a person ought to do or what a person is going to do. This could mean: (1) that since the land Caleb gave Aksah and Othniel was dry, he also ought to give them some land with springs of water. Alternate translation: “you should also give me” (2) that Aksah is answering Caleb’s question and this is implicitly her request. Alternate translation: “my request is that you will also give me”
60 1:15 j034 rc://*/ta/man/translate/figs-metonymy גֻּלֹּ֣ת מָ֑יִם & אֵ֚ת גֻּלֹּ֣ת עִלִּ֔ית וְ⁠אֵ֖ת גֻּלֹּ֥ת תַּחְתִּֽית 1 Aksah and the author are using these expressions to mean by association the land on which these **springs** were located. Alternate translation: “some land that has springs of waters … some land in that area where there were upper springs and lower springs”
61 1:15 j035 rc://*/ta/man/translate/figs-explicitinfo גֻּלֹּ֣ת מָ֑יִם 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “springs” or “land on which there are springs”
62 1:16 j036 rc://*/ta/man/translate/writing-background וּ⁠בְנֵ֣י קֵינִי֩ 1 The author is using the word translated as **Now** to introduce further background information that is not part of the main narrative. In your translation, introduce this information in a way that would be natural in your own language and culture. The author is introducing some further background information that is not part of the main narrative. In your translation, introduce this information in a way that would be natural in your own language and culture.
63 1:16 j037 rc://*/ta/man/translate/figs-metaphor וּ⁠בְנֵ֣י 1 Since the actual sons of the man whom the author is describing here would have been in the same generation as Moses, the term **sons** could be intended literally. However, since those sons would have had three or even four generations of descendants by this time, the term may also be meant to include them. Alternate translation: “Now the descendants of”
64 1:16 fqe9 rc://*/ta/man/translate/translate-names קֵינִי֩ 1 The word **Kenite** is the name of a people group. Since the author has a specific **Kenite** in mind, your language might use a demonstrative pronoun here. Alternate translation: “that Kenite” or “that man from the Kenite people group”
65 1:16 x6ei rc://*/ta/man/translate/translate-kinship חֹתֵ֨ן מֹשֶׁ֜ה 1 Your language may have its own term or expression for this relationship. Alternate translation: “the father of Moses’ wife”
113 1:35 cw8t rc://*/ta/man/translate/translate-names בְּ⁠אַיָּל֖וֹן וּ⁠בְ⁠שַֽׁעַלְבִ֑ים 1 The words **Aijalon** and **Shaalbim** are the names of cities.
114 1:35 x276 rc://*/ta/man/translate/figs-idiom וַ⁠תִּכְבַּד֙ יַ֣ד בֵּית־יוֹסֵ֔ף 1 Saying that the **hand** of a person or group **became heavy** means that the person or group became strong. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but the house of Joseph became strong”
115 1:35 uvw1 rc://*/ta/man/translate/figs-metaphor בֵּית־יוֹסֵ֔ף 1 See how you translated the phrase **the house of Joseph** in [1:22](../01/22.md). Alternate translation: “the descendants of Joseph”
116 1:36 j061 rc://*/ta/man/translate/writing-background וּ⁠גְבוּל֙ הָ⁠אֱמֹרִ֔י 1 The author is using the word translated as **Now** to introduce background information that is not part of the main story. In your translation, introduce this information in a way that would be natural in your own language and culture. The author is introducing background information that is not part of the main story. In your translation, introduce this information in a way that would be natural in your own language and culture.
117 1:36 g7nx rc://*/ta/man/translate/translate-transliterate מִֽ⁠מַּעֲלֵ֖ה עַקְרַבִּ֑ים 1 **Akrabbim** is a Hebrew word that the ULT has spelled out using English letters so that readers will know how it sounds. The word means “scorpions” in Hebrew, and here it is the name of a place. The word translated as **ascent** may be part of this name. In your translation you could spell this name the way it sounds in your language, or you could express its meaning as a name. Alternate translation: “was from Scorpion Pass”
118 1:36 qr2w rc://*/ta/man/translate/translate-names מֵ⁠הַ⁠סֶּ֖לַע 1 The word translated as **cliff** could be the name of a place. Alternate translation: “from Sela”
119 2:intro mf6a 0 # Judges 2 General Notes\n\n## Structure and Formatting\n- Verses 1–5: The angel of Yahweh appears to the Israelites at Bokim\n- Verses 6–10: Review: the Israelites worshiped and obeyed Yahweh during the lifetimes of Joshua and the elders\n- Verses 11–23: The Israelites disobeyed Yahweh and worshiped other gods afterwards, so Yahweh let other nations conquer them\n\n## Religious and Cultural Concepts in This Chapter\n\n### Joshua reappears in the story after it tells how he died\n\nIn Judges 2:6–9, the author repeats Joshua 24:28-31 to remind readers how the people of Israel served Yahweh faithfully when they first arrived in the land of Canaan. This is background information. After these verses, the main story of the book of Judges begins. It is about how the Israelites then worshiped other gods, but Yahweh repeatedly brought them back to himself and delivered them from their enemies when they repented. It may seem strange for the book to speak of Joshua doing something, since it begins “after the death of Joshua.” So you can translate this in a way that shows that the author is providing background information by describing something that happened in the past. See the note at 2:6 for a specific suggestion.\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor\n\nIn this chapter, the author uses the word “fathers” several times to mean “ancestors.” He is not speaking of the immediate male parents of the Israelites, but of the generations who lived before them. If it would be clearer in your language, you could state the meaning plainly. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Symbolic action\n\nIn this chapter, the author speaks of the Israelites bowing down to idols that represented foreign gods. This was a symbolic action that constituted a public act of worship, so it represented a definitive expression of allegiance to those gods. If it would be helpful to your readers, you could explain the significance of this action. When the book says that the Israelites bowed down to foreign gods, you could say, for example, that they “worshiped them by bowing down to them.” (See: [[rc://*/ta/man/translate/figs-symaction]])\n\n\n
192 2:23 j087 rc://*/ta/man/translate/figs-synecdoche וְ⁠לֹ֥א נְתָנָ֖⁠ם בְּ⁠יַד־יְהוֹשֻֽׁעַ 1 The author is using Joshua to represent the entire army of Israel, which Joshua commanded. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he did not enable the Israelite soldiers under the command of Joshua to conquer them”
193 3:intro k35h 0 # Judges 3 General Notes\n\n## Structure and Formatting\n- Verses 1–8: The Israelites lived with other nations and worshiped their gods\n- Verses 9–11: God sent Othniel to rescue Israel from Aram\n- Verses 12–30: God sent Ehud to rescue Israel from Moab\n- Verse 31: God sent Shamgar to rescue Israel from the Philistines\n\n## Religious and Cultural Concepts in This Chapter\n\n### Yahweh allowed other nations to conquer Israel\n\nAs [3:5–8](../03/05.md) explains, Israel worshiped idols and false gods. Because of this, Yahweh allowed the nations of Aram and Moab to rule over them. In the period of Judges, when Israel sinned, they were often placed under the rule of a foreign power. However, when the people repented, Yahweh sent judges to deliver them. This chapter describes how Yahweh sent Othniel, Ehud, and Shamgar to rescue Israel from foreign control. (See: [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### The carved images at Gilgal\n\nBiblical scholars are not entirely sure what the “carved images” mentioned in [3:19](../03/19.md) were. They could have been some kind of boundary marker. Some interpreters associate them with the twelve large stones that Joshua set up at Gilgal in Joshua [4:20](../jos/04/20.md). They seem to have been a recognizable landmark of some kind. Once Ehud and the porters reached them, Ehud knew that the porters were back in Israelite territory and could find their way safely back home from there without him. In your translation, you might refer to these as “carved stones” or, as in the UST, “boundary stones.”\n\n### Irony and divine judgment\n\nIn [3:22](../03/22.md), the author uses an expression that could mean that when Ehud stabbed King Eglon in the stomach, Eglon’s bowels discharged from the force and shock of the sword thrust. In [3:24](../03/24.md), Eglon’s servants wait a long time before checking on him, because they think Eglon is relieving himself. This gives Ehud the opportunity to escape. This would be a further instance of irony in the book of Judges, in which the punishment in some way fits the crime.\n\n\n
194 3:1 j088 rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠אֵ֤לֶּה הַ⁠גּוֹיִם֙ אֲשֶׁ֣ר הִנִּ֣יחַ יְהוָ֔ה לְ⁠נַסּ֥וֹת בָּ֖⁠ם אֶת־יִשְׂרָאֵ֑ל אֵ֚ת כָּל־אֲשֶׁ֣ר לֹֽא־יָדְע֔וּ אֵ֖ת כָּל־מִלְחֲמ֥וֹת כְּנָֽעַן 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Now many of the Israelites had not known any of the wars of Canaan, so Yahweh left some nations for the testing of Israel by them”
195 3:1 w2is rc://*/ta/man/translate/writing-background וְ⁠אֵ֤לֶּה הַ⁠גּוֹיִם֙ 1 The author is using the word translated as **Now** to introduce background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture. The author is introducing background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture.
196 3:2 j089 rc://*/ta/man/translate/writing-pronouns לֹ֥א יְדָעֽוּ⁠ם 1 This instance of the pronoun **them** refers to the wars against the Canaanites described in the previous verse. It may be helpful to clarify this for your readers. Alternate translation: “had not experienced these wars”
197 3:3 j090 rc://*/ta/man/translate/figs-genericnoun הַֽ⁠כְּנַעֲנִי֙ וְ⁠הַ⁠צִּ֣ידֹנִ֔י וְ⁠הַ֣⁠חִוִּ֔י 1 The author is not referring to a specific **Canaanite**, **Sidonian**, or **Hivite**. He means the members of those people groups in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “the Canaanites and Sidonians and Hivites”
198 3:3 upq5 rc://*/ta/man/translate/translate-names מֵ⁠הַר֙ בַּ֣עַל חֶרְמ֔וֹן 1 **Mount Baal Hermon** seems to be another name for the mountain that was also known as Mount Hermon. This is the tallest mountain in Israel. It is at the southern tip of the Lebanon mountain range.
216 3:10 l4lh rc://*/ta/man/translate/figs-synecdoche וַ⁠יִּתֵּ֤ן יְהוָה֙ בְּ⁠יָד֔⁠וֹ אֶת־כּוּשַׁ֥ן רִשְׁעָתַ֖יִם מֶ֣לֶךְ אֲרָ֑ם 1 The author is speaking of Cushan-Rishathaim to mean that king and his whole army. Alternate translation: “and Yahweh gave him the power to defeat the army of Cushan-Rishathaim, the king of Aram”
217 3:10 j099 rc://*/ta/man/translate/figs-idiom וַ⁠תָּ֣עָז יָד֔⁠וֹ עַ֖ל כּוּשַׁ֥ן רִשְׁעָתָֽיִם 1 This is a common expression that means that Othniel won the battle against this king because his forces were more powerful. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “So he prevailed against Cushan-Rishathaim”
218 3:11 svg9 rc://*/ta/man/translate/figs-personification וַ⁠תִּשְׁקֹ֥ט הָ⁠אָ֖רֶץ אַרְבָּעִ֣ים שָׁנָ֑ה 1 The author is speaking as if the **land** on which the Israelites lived were a living thing that **rested** after a foreign occupier was driven away. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “And there were no more wars for 40 years”
219 3:12 l914 rc://*/ta/man/translate/figs-abstractnouns rc://*/ta/man/translate/figs-metonymy בְּ⁠עֵינֵ֣י יְהוָ֑ה 1 See how you translated the same expression in [2:11](../02/11.md) and [3:7](../03/07.md). Alternate translation: “what was evil in Yahweh’s judgment”
220 3:12 j100 rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠יְחַזֵּ֨ק יְהוָ֜ה אֶת־עֶגְל֤וֹן מֶֽלֶךְ־מוֹאָב֙ עַל־יִשְׂרָאֵ֔ל עַ֛ל כִּֽי־עָשׂ֥וּ אֶת־הָ⁠רַ֖ע בְּ⁠עֵינֵ֥י יְהוָֽה 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “So because the Israelites did evil in his eyes, Yahweh strengthened Eglon, the king of Moab, against them”
221 3:12 s1wn rc://*/ta/man/translate/figs-synecdoche וַ⁠יְחַזֵּ֨ק יְהוָ֜ה אֶת־עֶגְל֤וֹן מֶֽלֶךְ־מוֹאָב֙ עַל־יִשְׂרָאֵ֔ל 1 The author is speaking of **Eglon** to mean that king and his army. Alternate translation: “So Yahweh enabled Eglon to build a strong army to attack Israel”
222 3:12 z23q rc://*/ta/man/translate/translate-names אֶת־עֶגְל֤וֹן 1 The word **Eglon** is the name of a man.
228 3:15 j102 rc://*/ta/man/translate/figs-synecdoche וַ⁠יִּשְׁלְח֨וּ בְנֵי־יִשְׂרָאֵ֤ל בְּ⁠יָד⁠וֹ֙ מִנְחָ֔ה 1 The author is using the **hand** of Ehud to represent Ehud himself in the act of bringing **tribute** to Israel. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the sons of Israel sent tribute with Ehud”
229 3:16 j103 rc://*/ta/man/translate/figs-personification וְ⁠לָ֛⁠הּ שְׁנֵ֥י פֵי֖וֹת 1 The author is speaking of Ehud’s **sword** as if it had been a living thing that had a **mouth** and could eat. This is probably a reference to the way a sword cuts into a person as if it were an animal biting him. Since the author speaks of the sword having **two** mouths, in this context the word **mouths** probably refers to the edges of the sword. Alternate translation: “it was double-edged”
230 3:16 fm5l rc://*/ta/man/translate/translate-bdistance גֹּ֣מֶד אָרְכָּ֑⁠הּ 1 The word translated as **cubit** describes the distance from a typical person’s elbow to the knuckles of his clenched fist. If it would be helpful to your readers, you could express this distance in terms of modern measurements. Alternate translation: “it was about half a meter long” or “it was about eighteen inches long”
231 3:17 k42d rc://*/ta/man/translate/writing-background וְ⁠עֶגְל֕וֹן\n 1 The author is using the word translated as **Now** to introduce background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture. The author is introducing background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture.
232 3:18 j104 rc://*/ta/man/translate/writing-pronouns וַ⁠יְשַׁלַּח֙ אֶת־הָ⁠עָ֔ם 1 The pronoun **he** refers to Ehud, not Eglon, in both instances in this verse. It may be helpful to clarify this for your readers. Alternate translation: “that Ehud sent away the people”
233 3:18 jss1 rc://*/ta/man/translate/writing-newevent וַֽ⁠יְהִי֙ 1 The author is using this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event.
234 3:19 j105 rc://*/ta/man/translate/writing-pronouns וְ⁠ה֣וּא שָׁ֗ב 1 For emphasis, the author is stating the pronoun **he**, whose meaning is already present in the verb translated as **turned**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **himself**. Alternate translation: “But as for him, he turned back”
235 3:19 q56y rc://*/ta/man/translate/translate-unknown הַ⁠פְּסִילִים֙ 1 See the General Notes to this chapter for a discussion of what these **carved images** might have been and for some suggestions of how to describe them in your translation.
236 3:19 j106 rc://*/ta/man/translate/figs-explicit וַ⁠יֹּ֕אמֶר 1 The author is leaving some information implicit that he assumes readers will understand. You could state this information explicitly in your translation if that would be helpful to your readers. Alternate translation: “and he returned to King Eglon. Ehud said to him”
237 3:19 j107 rc://*/ta/man/translate/figs-abstractnouns דְּבַר־סֵ֥תֶר לִ֛⁠י אֵלֶ֖י⁠ךָ 1 If your language does not use an abstract noun for the idea of **secrecy**, you could express the same idea in another way. Alternate translation, as in the UST: “I have something secret to tell you”
238 3:19 j108 rc://*/ta/man/translate/writing-pronouns וַ⁠יֹּ֣אמֶר הָ֔ס 1 The pronoun **he** refers to Eglon. This could mean: (1) that he wanted silence in his court, and he specifically wanted everyone except him and Ehud to leave the room so that the court would be silent. Alternate translation: “And King Eglon told his servants, ‘Leave us here alone!’” (2) that he was telling Ehud not to say anything further, since his message was secret, until everyone else left. Alternate translation: “And King Eglon told Ehud, ‘Keep quiet for a moment.’”
239 3:20 j109 rc://*/ta/man/translate/figs-explicit וְ⁠אֵה֣וּד ׀ בָּ֣א אֵלָ֗י⁠ו וְ⁠הֽוּא־יֹ֠שֵׁב בַּ⁠עֲלִיַּ֨ת הַ⁠מְּקֵרָ֤ה אֲשֶׁר־ל⁠וֹ֙ 1 The author is leaving some information implicit that he assumes readers will understand. You could state this information explicitly in your translation if that would be helpful to your readers. The word **came** could indicate: (1) that Ehud walked up close to Eglon and stood in front of him. Alternate translation: “Then Ehud approached him. Now he was sitting in his upper room of coolness” (2) that Ehud came into the **upper room** where Eglon was sitting. If so, this could mean that Ehud actually sent word to Eglon through his servants that he had a message for him, and Eglon summoned Ehud to come into his room where the two of them could speak privately once all the servants had left. Alternate translation: “Then Ehud entered the upper room of coolness in which the king was sitting”
240 3:20 j110 rc://*/ta/man/translate/writing-background וְ⁠הֽוּא־יֹ֠שֵׁב 1 The author is using the word translated as **Now** to introduce background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture. The author is introducing background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture.
241 3:20 f67g rc://*/ta/man/translate/translate-unknown בַּ⁠עֲלִיַּ֨ת הַ⁠מְּקֵרָ֤ה אֲשֶׁר־ל⁠וֹ֙ 1 The phrase **upper room of coolness** describes a room in a palace that was designed to give rulers a place to go to escape the heat of summer, which was intense in this climate. Sometimes these were interior rooms on whose walls the sun did not shine, and sometimes they were rooms in a garden within the palace complex. In this case, it seems to have been a room on the roof that was exposed to currents of air, since the author describes it with the term **upper room**. Your language and culture may have an expression to describe such a room. Alternate translation: “in his summer parlor” or “in his cool roof chamber”
242 3:20 p7ft rc://*/ta/man/translate/translate-symaction וַ⁠יָּ֖קָם 1 King Eglon **arose** as a symbolic action to show respect for **God** and the message he thought God was sending to him through Ehud. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And he stood up respectfully”
243 3:21 j111 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּתְקָעֶ֖⁠הָ בְּ⁠בִטְנֽ⁠וֹ 1 The pronoun **he** refers to Ehud, and the pronoun **his** refers to Eglon. It may be helpful to clarify this for your readers. Alternate translation: “and Ehud thrust the sword into Eglon’s belly”
257 3:26 x36q rc://*/ta/man/translate/translate הַ⁠שְּׂעִירָֽתָ⁠ה 1 The word **Seirah** is the name of a city.
258 3:27 j119 rc://*/ta/man/translate/figs-explicit וַ⁠יִּתְקַ֥ע בַּ⁠שּׁוֹפָ֖ר 1 The author means implicitly that Ehud **blew on the shofar** to summon the Israelites to battle. The UST models one way to indicate this explicitly.
259 3:27 j120 rc://*/ta/man/translate/translate-unknown בַּ⁠שּׁוֹפָ֖ר 1 A **shofar** is the horn of a ram (a male sheep) that has been made into a musical instrument. If your readers would not be familiar with this, in your translation you could use the name of a similar object that your readers would recognize, or you could use a general expression. Alternate translation: “a loud horn”
260 3:28 i3vy rc://*/ta/man/translate/writing-background וַ⁠יֹּ֤אמֶר אֲלֵ⁠הֶם֙ רִדְפ֣וּ אַחֲרַ֔⁠י כִּֽי־נָתַ֨ן יְהוָ֧ה אֶת־אֹיְבֵי⁠כֶ֛ם אֶת־מוֹאָ֖ב בְּ⁠יֶדְ⁠כֶ֑ם 1 The author is using the word translated as **Now** to introduce background information that will help readers understand what is happening in the story. In the previous verse, the author described how “the sons of Israel went down with” Ehud “from the hill country.” This sentence explains that they had the courage to do that because Ehud had announced that Yahweh had promised them victory. In your translation, introduce this information in a way that would be natural in your own language and culture. The author is providing background information that will help readers understand what is happening in the story. In the previous verse, the author described how “the sons of Israel went down with” Ehud “from the hill country.” This sentence explains that they had the courage to do that because Ehud had announced that Yahweh had promised them victory. In your translation, introduce this information in a way that would be natural in your own language and culture.
261 3:28 k9q1 rc://*/ta/man/translate/translate-versebridge 1 You could also create a verse bridge and combine verses 27 and 28 so that the background information comes within the flow of the narrative. It might say something like this: “Now it happened at his coming that he blew on the shofar in the hill country of Ephraim. And he said to them, ‘Follow after me, for Yahweh has given your enemies, Moab, into your hand.’ Then the sons of Israel went down with him from the hill country, and he {was} to the face of them. They captured the fords of the Jordan opposite Moab, and they did not allow anyone to cross over.”
262 3:28 j121 rc://*/ta/man/translate/figs-yousingular אֶת־אֹיְבֵי⁠כֶ֛ם & בְּ⁠יֶדְ⁠כֶ֑ם 1 The word **your** is plural in these instances because Ehud is addressing the Israelites, so use the plural form in your translation if your language marks that distinction. (Because **your** is plural, it may be more natural in your language to say “hands” rather than **hand**.)
263 3:28 ax6h rc://*/ta/man/translate/figs-metonymy בְּ⁠יֶדְ⁠כֶ֑ם 1 Here, **hand** represents the power of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “for Yahweh has given you the power to conquer your enemies, Moab”
272 3:31 j124 rc://*/ta/man/translate/figs-genericnoun בְּ⁠מַלְמַ֖ד הַ⁠בָּקָ֑ר 1 The author is not referring to a specific **ox**. He means oxen in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “with a goad for oxen”
273 3:31 z3lr rc://*/ta/man/translate/translate-unknown בְּ⁠מַלְמַ֖ד הַ⁠בָּקָ֑ר 1 To make their cattle move, farmers in this culture would poke them with a long tool that had a point at one end. This tool was called a **goad**. If your readers would not be familiar with this object, in your translation you could use the name of a similar object that your readers would recognize, or you could use a general expression. Alternate translation: “with a pole used to urge cattle to move” or “with a pole used to direct cattle”
274 4:intro pjw5 0 # Judges 4 General Notes\n\n## Structure and Formatting\n\nTo this point, after giving an introduction to the stories of the judges (1:1–3:6), the author has briefly described the work of three judges: Othniel (3:7–11), Ehud (3:12–30), and Shamgar (3:31). In this chapter and the next chapter, he describes at more length the work of another judge, Deborah, and the man she called and helped to lead an Israelite army, Barak.\n\n## Religious and Cultural Concepts in This Chapter\n\n### How had Yahweh already begun to fight Sisera before the Israelites attacked?\n\nIn [4:14](../04/14.md), Deborah tells Barak that it is time to attack Sisera’s forces because Yahweh has already begun to fight against them. It is not clear from this chapter entirely what this means. But readers learn in the next chapter that there was a great storm on the day of this battle. Deborah says in her song (in [5:4](../05/04.md)) that when Yahweh marched out, “dark clouds dripped down water” and “the earth shook” (perhaps a reference to thunder). She speaks in [5:21](../05/21.md) of the Kishon River flooding. The historian Josephus writes of this battle that “as soon as the armies were engaged, there arose a prodigious tempest of hail and rain, which drove in the faces of the Canaanites, and occasioned a total rout of them.” With the rain, hail, and flooding, Sisera’s forces were not able to make use of their chariots. Barak was able to lead his troops down from the relative safety of Mount Tabor onto the plain and destroy Sisera’s army and its chariots.\n\n### “Yahweh will sell Sisera into the hand of a woman”\n\nWhen Deborah tells Barak to raise an army to oppose Sisera, he replies, “If you will go with me, then I will go, but if you will not go with me, I will not go” ([4:8](../04/08.md)). Deborah agrees to go with him, but she also tells him that the credit and honor for killing Sisera will not go to him but to a woman. Interpreters have many different ideas about what this means. One possibility is that Barak was insisting on having visible, tangible assurance of God’s presence and help in the person of Deborah, who was a prophetess. Deborah graciously agreed to accompany Barak and provide this assurance, but at the same time she indicated to him that God’s power was so great that Barak should not have put this condition on his obedience. God would use a woman, who in this culture would not have been a warrior, to kill Sisera. At this time, great honor came from killing an enemy commander, and this honor would not go to Barak but to this woman and ultimately to God, who would arrange the circumstances for it. However, it is not necessary to resolve the meaning of this exchange in order to translate this passage. You can report the conversation between Deborah and Barak naturally in your translation without adding any interpretation.\n\n\n
275 4:1 aq65 rc://*/ta/man/translate/figs-abstractnouns rc://*/ta/man/translate/figs-metonymy הָ⁠רַ֖ע בְּ⁠עֵינֵ֣י יְהוָ֑ה 1 See how you translated the same expression in [2:11](../02/11.md). Alternate translation: “what was evil in Yahweh’s judgment”
276 4:2 yji4 rc://*/ta/man/translate/figs-metaphor וַ⁠יִּמְכְּרֵ֣⁠ם יְהוָ֗ה בְּ⁠יַד֙ 1 See how you translated the same expression in [2:14](../02/14.md). Alternate translation: “So Yahweh made them subjects of”
277 4:2 i943 rc://*/ta/man/translate/translate-names יָבִ֣ין & סִֽיסְרָ֔א 1 The words **Jabin** and **Sisera** are the names of men.
278 4:2 j125 rc://*/ta/man/translate/figs-explicit מֶֽלֶךְ־כְּנַ֔עַן 1 **Canaan** was not a single kingdom; it was an area in which there were many different cities and territories ruled by different kings. The author seems to mean implicitly that Jabin’s rule from Hazor extended over a wide part of the region of Canaan. You could state this information explicitly in your translation if that would be helpful to your readers. Alternate translation: “a king who ruled over much of Canaan”
280 4:2 j126 rc://*/ta/man/translate/translate-transliterate בַּ⁠חֲרֹ֥שֶׁת הַגּוֹיִֽם 1 The name **Harosheth Haggoyim** means “Woodcutting of the Nations.” Since there were forests in this area, many interpreters believe that Jabin kept prisoners there from the nations he had conquered and forced them to work cutting down trees. In your translation you could spell this the way it sounds in your language, as the ULT and UST do, or you could use a word or phrase from your language that expresses the meaning of all or part of this name. Alternate translation: “in Harosheth of the Nations” or “in Timberland of the Nations”
281 4:3 j127 rc://*/ta/man/translate/writing-pronouns כִּ֠י תְּשַׁ֨ע מֵא֤וֹת רֶֽכֶב־בַּרְזֶל֙ ל֔⁠וֹ 1 The pronouns **him** and **he** seem to refer to Sisera, since these **chariots** were under his command. Alternate translation: “because Sisera had 900 iron chariots”
282 4:3 ftq8 rc://*/ta/man/translate/figs-metonymy רֶֽכֶב־בַּרְזֶל֙ 1 See how you translated the same expression in [1:19](../01/19.md). Alternate translation: “chariots fitted out with iron”
283 4:4 e7xn rc://*/ta/man/translate/writing-participants וּ⁠דְבוֹרָה֙ אִשָּׁ֣ה נְבִיאָ֔ה אֵ֖שֶׁת לַפִּיד֑וֹת הִ֛יא שֹׁפְטָ֥ה אֶת־יִשְׂרָאֵ֖ל בָּ⁠עֵ֥ת הַ⁠הִֽיא 1 The author is using the phrase **a woman** to introduce **Deborah** as a new participant in the story. If your language has its own way of introducing new participants, you can use it here in your translation. Alternate translation: “Now a woman named Deborah was judging Israel at that time. She was a prophetess, and her husband was named Lappidoth” The author is using the phrase **a woman** to introduce **Deborah** as a new participant in the story. If your language has its own way of introducing new participants, you can use it here in your translation. Alternate translation: “Now a certain woman named Deborah was judging Israel at that time. She was a prophetess, and her husband was named Lappidoth”
284 4:4 nnu6 rc://*/ta/man/translate/translate-names וּ⁠דְבוֹרָה֙ & לַפִּיד֑וֹת 1 The word **Deborah** is the name of a woman, and the word **Lappidoth** is the name of a man.
285 4:5 j128 rc://*/ta/man/translate/translate-symaction יוֹשֶׁ֨בֶת 1 In this culture, people in positions of authority such as rulers, teachers, and judges would exercise their authority from a seated position. Deborah **sitting** beneath the tree was therefore a symbolic action that indicated her role as a judge. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “was judging cases”
286 4:5 uy3x rc://*/ta/man/translate/translate-names תֹּ֜מֶר דְּבוֹרָ֗ה 1 The phrase **the Palm Tree of Deborah** is the name of a tree.
306 4:10 j234 rc://*/ta/man/translate/figs-metonymy אֶת־זְבוּלֻ֤ן וְ⁠אֶת־נַפְתָּלִי֙ 1 The author is using the names **Zebulun** and **Naphtali** by association to mean the fighting men who belonged to those tribes. Alternate translation: “the fighting men from the tribes of Zebulun and Naphtali”
307 4:10 g69f rc://*/ta/man/translate/translate-numbers עֲשֶׂ֥רֶת אַלְפֵ֖י אִ֑ישׁ 1 See how you translated the same expression in [4:6](../04/06.md). Alternate translation: “a large army of men”
308 4:10 j142 rc://*/ta/man/translate/figs-metonymy בְּ⁠רַגְלָ֔י⁠ו 1 The author is using the **feet** of Barak by association to represent these **men** walking where Barak had just walked. In other words, they were following him, and this means that he was their military commander. Your language may have a comparable expression that you can use in your translation. Alternate translation: “under his command”
309 4:11 wq16 rc://*/ta/man/translate/writing-background וְ⁠חֶ֤בֶר הַ⁠קֵּינִי֙ 1 The author is using the word translated as **Now** to introduce background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture. The author is introducing background information that will help readers understand what happens next in the story. In your translation, introduce this information in a way that would be natural in your own language and culture.
310 4:11 fty7 rc://*/ta/man/translate/translate-names וְ⁠חֶ֤בֶר & מִ⁠קַּ֔יִן & חֹבָ֖ב & בְּצַעֲנַנִּ֖ים 1 The words **Heber**, **Kain**, and **Hobab** are the names of men, and the word **Zaanannim** is the name of a place.
311 4:11 aup8 rc://*/ta/man/translate/figs-personification מִ⁠קַּ֔יִן 1 The author is speaking of people group of the Kenites (described in [1:16](../01/16.md)) as if it were an individual person, its ancestor **Kain**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the other Kenites”
312 4:11 jez1 rc://*/ta/man/translate/translate-kinship חֹתֵ֣ן מֹשֶׁ֑ה 1 See how you translated the same expression in [1:16](../01/16.md). Alternate translation: “the father of Moses’ wife”
340 4:22 j156 rc://*/ta/man/translate/figs-go וַ⁠תֵּצֵ֤א יָעֵל֙ לִ⁠קְרָאת֔⁠וֹ 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “and Jael came out to meet him”
341 4:22 j157 rc://*/ta/man/translate/figs-idiom סִֽיסְרָא֙ נֹפֵ֣ל מֵ֔ת 1 See how you translated the similar expression in [3:25](../03/25.md). Alternate translation: “and he found Sisera dead”
342 4:23 j158 rc://*/ta/man/translate/figs-metonymy בַּ⁠יּ֣וֹם הַ⁠ה֔וּא 1 While the battle against Sisera did take place on a specific day, the author may be using the term **day** to refer generally to the whole time when the Israelites gathered an army to oppose the rule of Jabin and fought against his forces. Alternate translation: “at that time”
343 4:23 dc2j rc://*/ta/man/translate/writing-endofstory וַ⁠יַּכְנַ֤ע אֱלֹהִים֙ בַּ⁠יּ֣וֹם הַ⁠ה֔וּא אֵ֖ת יָבִ֣ין מֶֽלֶךְ־כְּנָ֑עַן לִ⁠פְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל 1 In this verse and the next one, the author is ending this story of Deborah and Barak with a summary of what happened. Your language may have its own way of presenting such a summary at the end of a story.
344 4:23 xzh1 rc://*/ta/man/translate/figs-synecdoche וַ⁠יַּכְנַ֤ע אֱלֹהִים֙ & אֵ֖ת יָבִ֣ין מֶֽלֶךְ־כְּנָ֑עַן לִ⁠פְנֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל 1 In one sense, this battle was a direct contest between the power of **God** and the power of **Jabin.** (The next chapter describes how God sent a hailstorm to thwart Sisera’s chariots.) In another sense, the author is speaking of **God** to represent all of the forces on the side of **Israel**, including God, and he is using **Jabin** to represent that king and his army. The UST models one way to represent this second sense.
345 4:24 j159 rc://*/ta/man/translate/figs-idiom וַ⁠תֵּ֜לֶךְ יַ֤ד בְּנֵֽי־יִשְׂרָאֵל֙ הָל֣וֹךְ וְ⁠קָשָׁ֔ה 1 This combination of **going** and **went** is a common expression that the author is using to mean that a process continued to a certain point. Your language may have a comparable expression that you can use in your translation. Alternate translation: “So the hand of the sons of Israel became more and more severe”
346 4:24 y25t rc://*/ta/man/translate/figs-metonymy וַ⁠תֵּ֜לֶךְ יַ֤ד בְּנֵֽי־יִשְׂרָאֵל֙ הָל֣וֹךְ וְ⁠קָשָׁ֔ה 1 Here, **hand** represents the power of a person or group. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “So the Israelites became more and more powerful in their opposition to Jabin”
1465 21:22 pcc6 You are innocent … not give your daughters to them 0 This refers to the men of Shiloh. They did not voluntarily give their daughters to the Benjamites, and therefore did not break their promise not to do that.
1466 21:23 ng9r the number of wives that they needed 0 This refers to one wife for each of the two hundred Benjamite men who did not receive wives from Jabesh Gilead ([Judges 21:14](../21/14.md)).
1467 21:25 b8xe there was no king in Israel 0 Alternate translation: “Israel did not yet have a king”
1468 21:25 d46g rc://*/ta/man/translate/figs-metaphor what was right in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “what he judged to be right” or “what he considered to be right”